Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat Vayeshev Volume VIII/Number 9 (344) 20 Kislev 5754/December 4, 1993 In this week's parasha, we see the "supernatural" moral strength of Yaakov's sons. In Yosef's case, we see a teenager, forced to work as a slave, who can perhaps improve his lot if he gives in to the seductions of his master's wife. Nevertheless, by keeping a "picture" of his father in the forefront of his mind, he is able to withstand the temptation. In Yehuda's case, we see the king of the brothers admitting that it was he who had relations with his daughter-in-law (Tamar), who had been sitting at a crossroads disguised as an ordinary harlot. Yehuda's descendant Nachshon ben Aminadav inherited this strength and demonstrated it by being the first to jump into the Red Sea, even before it had split. Going a whole year without working the ground requires a similar show of supernatural strength and faith, says R' Chaim Yishayahu Hadari, shlita. Indeed, developing this strength is one of the purposes of shemittah. (Shabbat uMo'ed baShevi'it) ************************************ Many explanations have been given for the dispute between Yosef and his brothers. Most commentaries attribute the brothers' enmity to philosophical disputes. However, R' Yehuda Rosannes explains in Sefer Parashat Derachim that the brothers disagreed on a fundamental halachic question: Were Yaakov and his sons Jewish? Chazal say that the Patriarchs observed the Torah. Thus, Ramban and other commentators strain to explain how Yaakov could marry two sisters, something which the Torah prohibits. The question arises, however: did they observe the Torah only "l'chumra" -- only when it resulted in their obligations being more stringent than they would have been without the Torah -- or even "l'kula" -- when it resulted in their obligations being more lenient? Since they were not commanded to observe the Torah, did they have the right to keep the Torah's laws when it resulted in a leniency? What is an example of such a case? Chazal say that Yosef accused his brothers of eating meat from a live animal. R' Rosannes explains that what Yosef's brothers ate was a "mefarkeset" -- an animal that has been slaughtered in accordance with halachah, but is still undergoing its death throes. Because the Torah contains laws of "shechitah," an animal that has been slaughtered is halachically dead, even if it is still moving. For non-Jews, however, (who are also prohibited to eat the limb of a live animal) death is defined differently, because the concept of ritual slaughter has no meaning to them. Yaakov's sons of course slaughtered their animals in accordance with halachah, since they all agreed that they were required to keep the Torah's stringencies. Yosef's brothers considered themselves to be Jewish and therefore observed the Torah's leniencies as well; they ate the meat of a "mefarkeset," which is "kosher" only for Jews, but not for non-Jews. Yosef disagreed, however, and felt that before the Torah was given, the Torah's leniencies could not be relied on. In his view, his brothers were eating the meat of animals which were technically alive, a capital offense for non-Jews. ************************************ CHANUKAH Many communities have the custom to recite Psalm 30 ("Mizmor shir chanukat habayit l'David...") in honor of Chanukah. Some recite it after Shacharit, in place of the "Shir shel yom," some recite it in addition to the Shir shel yom, and others do not recite it after "davening" at all, but rather sing it melodiously when it is recited in its ordinary place near the beginning of Shacharit. (She'elot uTeshuvot Divrei Moshe) It is clear why this is read on Chanukah; it purports to be a "song for the dedication of the house" -- presumably, the Temple. The body of the Psalm, however, appears to have no connection to Chanukah or the Bet haMikdash. Rather it seems to be the song of one who had been sick and was cured. R' Reuven Margaliot explains that (as we read in Shmuel II, chapter 24, and Divrei haYamim I, chapter 21) David's discovery of the place where the Temple altar should stand occurred at the end of a horrible plague which struck the Jews. Specifically, David saw a vision of an angel standing in a place called "Goren Arnon haYevusi" (the threshing floor of Arnon of Yevus) waving a sword to fell the inhabitants of Yerushalayim. The prophet Gad told David that if he would build an altar at that place, the plague would end. That place was the site of the Temple. R' Yosef Yaavetz (1435-1507) writes that this Psalm expresses the vindication that both David and Bnei Yisrael felt at the news that the first Bet haMikdash would be built -- David, that he had been forgiven for the sin of the golden calf. However, R' Yaavetz emphasizes the point that was discussed in Hamaayan last week, i.e., that these sins must be understood in light of the high level of those who stand accused. To illustrate this point, R' Yaavetz cites a midrash which says that when one of the Ten Martyrs referred to in our Yom Kippur and Tisha b'Av prayers was being tortured to death, he cried. Seeing this, one of his colleagues asked, "Don't you deserve this? Wasn't there at least one time when a widow or orphan came to your door during your afternoon nap, and your maid sent them away?" So exacting is Hashem's justice on the righteous, that this seemingly trivial accusation consoled the great martyr. ************************************ SHIMON 21 Kislev 2194-21 Kislev 2314 Shimon was the second son of Yaakov and of Leah. Some say that he was born on this day; however, other sources give 28 Tevet or 21 Shevat as his birthday. Shimon was thirteen years old at the time that he and Levi killed the people of Shechem, as described in last week's Parasha. It was Shimon who suggested that the people of Shechem circumcise themselves. According to one midrash, seven people (including Shechem's grandfather) refused to circumcise themselves, and instead plotted to kill Yaakov. However, Dinah (Yaakov's daugther) learned of the plot and got word to her brothers Shimon and Levi. (This midrash is alluded to by the "trupp" on verse 34:25.) (Melizei Esh) In this week's parasha, it is Shimon who proposes to kill Yosef. It is also Shimon who is jailed by Yosef in next week's parasha, as Yosef knows that Shimon is the one most likely to plot against the Egyptian viceroy. The midrash says that as soon as the other brothers left, Yosef released Shimon and treated him as an honored guest. R' Yosef Chaim David Azulai ("Chida") notes that Levi was Shimon's partner in the plots against Shechem and Yosef, but one was punished and one was not. Why? When further opportunities for zealousness arose, Levi's descendants distinguished themselves; it was members of the tribe of Levi who killed those who worshipped the golden calf and those who sinned with the daughters of Moav. Shimon's descendants, on the other hand, did not show the same zealousness; in fact, the leader of the sin in Moav was Zimri, a descendant of Shimon (Midbar Kedemot). In all of subsequent Jewish history, no leader came from the tribe of Shimon. ************************************ The learning schedule for this Shabbat is: Ma'asrot 3:3-4 Kitzur 65:2-6 Gittin 89 Siyum tomorrow Yerushalmi - Orlah 5 ************************************ Donations to Hamaayan are tax deductible